The Bhagavadgîtâ, with the Sanatsugâtîya and the Anugîtâ — SBE Vol. 8 (trans. K. T. Telang, 1882)
The translator’s English as printed (K. T. Telang). The original-language text is not held; names are romanised as the translator printed them.
The Brâhmaṇa said:
The wind prepared by the Prâṇa afterwards becomes the Apâna. The wind prepared in the Apâna then works as the Vyâna. The wind prepared by the Vyâna works as the Udâna. And the wind prepared in the Udana is produced as Samana. They formerly went to the grandsire, who was born first, and said to him, ‘Tell us which is greatest among us. He shall be the greatest among us.'
Brahman said:
He, verily, is the greatest, who being extinct, all the life-winds in the body of living creatures become extinct; and on whose moving about, they again move about. (Now) go where (you) like.
The Prâna said:
When I am extinct, all the life-winds in the body of living creatures become extinct; and on my moving about, they again move about. I am the greatest. See I am extinct!
? Arguna Misra says, ‘ The wind going to the Prâna, and being obstructed in upward progress by the Prâṇa, goes to the Apâna, and then unable to go upwards or downwards, enters the passages or nâḍis of the body and becomes Vyâna. In the same way Udana, by the collision of the two, produces sound in the throat, and depends on Prâṇa and Apâna ; so, too, the Samana dwelling in the navel and kindling the gastric fire is also dependent on those two.’ The meaning seems to be that one life-wind is distributed in the different places, and gets different names, as stated, in the order mentioned. See Maitri, p. 28. 2A similar visit on the part of the Prâṇas (who, however, are not there the life-winds only, but the Prâna life-wind and the active organs) to Pragâpati is mentioned at Bṛihadâraṇyaka-upanishad, p. 1016, and Khândogya, p. 297. Cf. also Prasna, p. 178; Bṛihadâraṇyaka, p. 317; and Kaushitaki, p. 63. See also, generally, as to the life-winds and their functions, Bṛihadâraṇyaka, p. 280, and Sankara’s comment there; Yoga-sûtras III, 38, and comment ; Cowell’s note at Maitrî, p. 247; Santi Parvan (Moksha Dharma), chap. 184, st. 24-25 ; chap. 185, st. 1 seq.; and p. 258 supra.
The Brâhmaṇa said:
The wind that the Prâṇa prepares then becomes the Apâna. The wind that the Apâna prepares then works as the Vyâna. The wind that the Vyâna prepares works as the Udâna. And the wind that the Udâna prepares comes forth as the Samâna. They once went to the grandsire, who was the firstborn, and said to him, "Tell us which of us is greatest. That one shall be our chief."
Brahman said:
He, indeed, is the greatest—the one at whose extinction all the life-winds in the bodies of living creatures are extinguished, and at whose stirring they stir again. Now go wherever you wish.
The Prâna said:
When I am extinct, all the life-winds in the body of living creatures become extinct; and when I move about, they move about again. I am the greatest. Look—I am extinct!
Arjuna Misra says: 'The wind moves toward the Prâna and is blocked in its upward course by the Prâṇa; it then moves toward the Apâna, and being unable to go either up or down, enters the body's passages or nâḍis and becomes Vyâna. In the same way Udana, arising from the collision of the two, produces sound in the throat and depends on Prâṇa and Apâna; and Samana likewise, dwelling in the navel and kindling the gastric fire, also depends on those two.' The meaning appears to be that a single life-wind is distributed to different locations and receives different names in the order given. See Maitrî, p. 28. 2A similar visit by the Prâṇas (who, however, are not there the life-winds alone, but the Prâna life-wind together with the active organs) to Prajâpati is mentioned at Bṛihadâraṇyaka-upanishad, p. 1016, and Khândogya, p. 297. Cf. also Prasna, p. 178; Bṛihadâraṇyaka, p. 317; and Kaushitaki, p. 63. See also, on the life-winds and their functions generally, Bṛihadâraṇyaka, p. 280, and Sankara's comment there; Yoga-sûtras III, 38, and comment; Cowell's note at Maitrî, p. 247; Santi Parvan (Moksha Dharma), chap. 184, st. 24-25; chap. 185, st. 1 seq.; and p. 258 supra.